社会进化的

With network being introduced into traditional media, and the broadening of people on-line, the network has become Infobahn and medium autobahn in work and deed,and become the accelerator oflife anagenesis of the society.

随着传统媒介纷纷上网和网民队伍的日益扩大，网络不仅成了真正意义上的"信息高速公路"和"媒介高速公路"，成为人类社会生命进化的加速器，而且正在将人的生存竞争演变为一种全新的数字竞争、传播竞争和网络生存竞争，并催生了一种前所未有的"网络化生活"和"地球村文化"。

Lumsden,Promethean Fire:Reflections on the Origin Of Mind(1983,with Charles J. Lumsden),Consilience:The Unity of Knowledge(1998),Wilson developed his thought of the human sociobiology,and tranfered the common form of the evolutionary theory to the theory of gene-culture coevolution,and explored the mutual relationship and evolutionary mechanism of the gene,spirit and culture.And,he claimed to reconstruct the basis of social science through researching the structure of human nature,to bridge the gap between the natural science and the social science.

随后，在《论人性》(1978)、《基因、精神与文化》(1981，与查尔斯·拉姆斯登合著)、《普罗米修斯之火》(1983，与拉姆斯登合著)和《论契合：知识的统合》(1998)中，威尔逊发展了他的人类社会生物学思想，探索基因、精神、文化三种因素相互关联和协同进化的机制，并主张通过对人性深层结构的研究来重建社会科学的基础，从而架设一座由自然科学通往人文社会科学的桥梁。

The article holds that nationalism in the postcolonial Arab countries demands in state-building strong populism, radical deinstitutionalization, direct democracy and charismatic leadership, but finally is converted to authoritarian because of the unsustainability of these demands, which is both the logic result of self evolvement of nationalism and the inner request of social development of Arab countries.

文章认为，后殖民时代阿拉伯国家的民族主义在国家建构上主要表达了强烈的民粹主义、激进的"去制度化"行动、直接民主与"克里斯马"型统治的诉求倾向，以及因这些诉求难以长久为继而导向威权政治模式，这既是民族主义自身进化的逻辑结果，也是阿拉伯国家社会发展的内在要求。

In the science of ethology, and more generally in the study of social evolution, altruism refers to behavior by an individual that increases the fitness of another individual while decreasing the fitness of the actor.

在科学的动物行为学，以及在更广泛的研究中的社会进化，利他主义是指行为的个人，增加了健身的另一个人，同时减少了健身的演员。

He also noted that the anarchist Peter Kropotkin had made similar arguments in his book Mutual Aid: A Factor of Evolution, although focusing more on altruism than aggression, suggesting that anarchist societies were feasible because of an innate human tendency to cooperate.

他还指出，无政府主义者彼得·克鲁泡特金在他的《互助：进化的一个因素》一书中曾作出了类似的证明；虽然该书中注重利他主义胜过侵略性，认为无政府主义的社会是可行的，因为人类有先天的合作倾向。

S.N.Eisenstadt exposed the logic of multiple modernities through questioning and criticizing social evolution theories after Marx's and Weber's, rethinking complex modern history, making comparative historical analysis to observe dynamical process and developing orientation of modernities from origin and the spreading to ultimate shaping.

艾森斯塔特通过对自马克思及韦伯以来的社会进化理论的质疑和批判，对纷繁复杂的现代性历史的反思，采用比较历史的研究方法考察了现代性从起源、传播到成型的动态变化过程和发展方向，揭示了现代性沿着多样性特征展开的逻辑。

Eisenstadt exposed the logic of multiple modernities through questioning and criticizing social evolution theories after Marx's and Weber's, rethinking complex modern history, making comparative historical analysis to observe dynamical process and developing orientation of modernities from origin and the spreading to ultimate shaping.

摘 要：艾森斯塔特通过对自马克思及韦伯以来的社会进化理论的质疑和批判，对纷繁复杂的现代性历史的反思，采用比较历史的研究方法考察了现代性从起源、传播到成型的动态变化过程和发展方向，揭示了现代性沿着多样性特征展开的逻辑。

The differences between the human brain and the body make people s needs to show diversities and foresights and have the contradictions between the needs and the ability of self-realization.

人脑与人的肢体的差异以及进化的不同步性，使人类在自身过程中出现了这样一对矛盾：需求多样性、前瞻性与人自我靠肢体能力实现其需求之间不同步；工具与社会的产生是人类计算的结果。

With network being introduced into traditional media, and the broadening of people on-line, the network has become Infobahn and medium autobahn in work and deed,and become the accelerator oflife anagenesis of the society.

随着传统媒介纷纷上网和网民队伍的日益扩大，网络不仅成了真正意义上的&信息高速公路&和&媒介高速公路&，成为人类社会生命进化的加速器，而且正在将人的生存竞争演变为一种全新的数字竞争、传播竞争和网络生存竞争，并催生了一种前所未有的&网络化生活&和&地球村文化&。

Part four offers a systematic exposition and analysis of the current subjects and fields of the philosophy of culture, and involves the following four basic questions: the cultural choices in the social development today; the common evolution of man and nature; the forming of man's up—to—date aesthetic judgment; and man's overall development relative to the age.

第四部分是对文化哲学当代主题和视野的系统展开，主要关涉四个基本问题，即当代社会发展的文化选择问题、人与自然的共同进化问题、当代人类审美文化的建构问题以及面向时代人的全面发展问题等。

But we don't care about Battlegrounds.

但我们并不在乎沙场中的显露。

Ah! don't mention it, the butcher's shop is a horror.

啊！不用提了。提到肉，真是糟透了。